TB NETBible YUN-IBR Ref. Silang Nama Gambar Himne

Lukas 1:13

Konteks
1:13 But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard,¹ and your wife Elizabeth will bear you a son; you² will name him John.³

Lukas 14:18

Konteks
14:18 But one after another they all⁴ began to make excuses.⁵ The first said to him, ‘I have bought a field,⁶ and I must go out and see it. Please excuse me.’⁷

Lukas 21:21

Konteks
21:21 Then those who are in Judea must flee⁸ to the mountains. Those⁹ who are inside the city must depart. Those¹⁰ who are out in the country must not enter it,

Lukas 22:26

Konteks
22:26 Not so with you;¹¹ instead the one who is greatest among you must become like the youngest, and the leader¹² like the one who serves.¹³

Lukas 22:37

Konteks
22:37 For I tell you that this scripture must be¹⁴ fulfilled in me, ‘And he was counted with the transgressors.’¹⁵ For what is written about me is being fulfilled.”¹⁶

Lukas 24:47

Konteks
24:47 and repentance¹⁷ for the forgiveness of sins would be proclaimed¹⁸ in his name to all nations,¹⁹ beginning from Jerusalem.²⁰

[1:13] ¹tn The passive means that the prayer was heard by God.

[1:13] sn Your prayer has been heard. Zechariah’s prayer while offering the sacrifice would have been for the nation, but the answer to the prayer also gave them a long hoped-for child, a hope they had abandoned because of their old age.

[1:13] ²tn Grk “a son, and you”; καί (kai) has not been translated. Instead a semicolon is used in the translation for stylistic reasons.

[1:13] ³tn Grk “you will call his name John.” The future tense here functions like a command (see ExSyn 569-70). This same construction occurs in v. 31.

[1:13] sn “Do not be afraid…you must call his name John.” This is a standard birth announcement (see Gen 16:11; Isa 7:14; Matt 1:21; Luke 1:31).

[14:18] ⁴tn Or “all unanimously” (BDAG 107 s.v. ἀπό 6). "One after another" is suggested by L&N 61.2.

[14:18] ⁵sn To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.

[14:18] ⁶sn I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.

[14:18] ⁷sn The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”

[21:21] ⁸sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.

[21:21] ⁹tn Here καί (kai) has not been translated because of differences between Greek and English style.

[21:21] ¹⁰tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:26] ¹¹tn Grk “But you are not thus.”

[22:26] ¹²tn Or “the ruler.”

[22:26] ¹³sn And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.

[22:37] ¹⁴sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37] ¹⁵tn Or “with the lawless.”

[22:37] sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37] ¹⁶tn Grk “is having its fulfillment.”

[24:47] ¹⁷sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47] ¹⁸tn Or “preached,” “announced.”

[24:47] ¹⁹sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47] ²⁰sn Beginning from Jerusalem. See Acts 2, which is where it all starts.